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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17647	A commentarie of M. Iohn Caluine vppon the Epistle to the Philippians wherein is set out the necessitie and profite of affliction vnto the faithfull, the benefite of God his word, the fruits, of vnitie and humilitie, free iustification by faith in Iesus Christ without our owne merites, the assurance, ioy, and contented mindes of the godlie, and their perseueraunce in godlinesse vnto the end. With many other comfortable and profitable pointes of religion. Translated out of Latine by W.B.; Commentarii in quatuor Pauli epistolas. English. Selections	Calvin, Jean, 1509-1564.; Becket, William, fl. 1584.	1584 (1584)	STC 4402; ESTC S107378	72,730	102

blind yea a furious beast therefore it is no maruell if false brethren doe take occasion cut of the Gospell to disquiet the good and faithfull Pastors And truly Paule hath sayd nothing here which my selfe haue not tried for as yet there liue some at this day who haue preached the Gospell with none other intent than that by persecuting godly Pastors they might yéeld to the furie of the wicked Touching Paule his enimies it is not amisse to marke if they were Iewes how mad their hatred was that euen they forgat for what cause they hated him for whilest they were carried away by hatred to destroy him they laboured in promoting the Gospell for whose cause they were angry with him but they thought verily that the cause of Christ should either stand or fall in the life of one man But if they that were so seduced by ambition were emulous among them selues we must acknowledge the maruellous goodnes of God who notwithstanding gaue such successe to their peruerse endeuors 17 That I am set for the defence They that loued Christ truly thought it a shame for them selues if they did not ioyne with Paule as companions pleading his cause and so we must doe we must succor the seruants of Christ being in distresse as much as we may Marke againe this manner of speach of the defence of the Gospell for since Christ vouchsafeth vs such honor what excuse can we haue if we be faint harted in his cause or what must we looke for if we betray it by our silence but that in like manner he should forsake our cause who alone is our Aduocate and Patrone with God his father 18 What then yet all maner of waies whether vnder pretence or truly Christ is preached and in this I reioyce and will reioyce 19 For I know that this shall turne to my saluation thorough your praier and by the helpe of the spirite of Iesus Christ 20 According to my expectation and hope that in nothing I shall be ashamed but with all confidence as alwaies so now Christ shall be magnified in my body whether it be by life or death 21 For Christ is to me both in life and in death aduantages 18 Yet all maner of waies Because the wicked minde of them of whome he spake might slaunder the grace of the doctrine he saith that this is greatly to be estéemed because that they promoted the Gospell notwithstanding whatsoeuer their intent was for God by euill and wicked instruments sometime bringeth to passe an excellent worke Therefore he saith he reioyceth for such successe because he was contented with this only to sée the kingdome of Christ encrease As when we did heare that the vncleane dogge Charles at Auenion and in other places did sowe the séedes of pure doctrine in manie mens hearts we gaue thankes vnto God who vsed this naughtie and desperate varlet vnto his owne glorie And at this day we reioice that the course of the Gospell is promoted by manie who haue a far other purpose But although Paule did reioice for the encrease of the Gospell yet would he neuer haue ordained such ministers if it had béene in hys power We must therfore reioice if by the vngodly God worketh any good yet we must neither place such in the ministerie nor accompt them for the lawfull ministers of Christ 19 For I knowe Because some did publish the Gospell to procure enuie vnto Paule that they might the more incense the crueltie of hys enemies against him he answereth by a Praeocupation that their wicked purposes shall not hurt him because God will turne them to a contrary end as if he should say Although they imagine my destruction yet I trust that all their practises shall doo nothing else but that Christ in me may bée glorified which turneth vnto my saluation For that hée speaketh not of the safetie of his bodie it is euident by that which follow But from whence had Paule this confidence truely from that which he teacheth Rom. 8 28. Vnto the true worshippers of God all things helpe to their good although the whole world with their Prince the Diuell conspire their destruction By your prayer That he might the more earnestly prouoke them to pray he affirmeth that hée trusteth the Lord will graunt it by their praiers Neyther doth he dissemble for he that reposeth succour in the prayers of the Sainctes stayeth vpon the promise of God and yet nothing is derogated from the free goodnes of God wherby our prayers and supplications are made And by the helpe of the Spirite Lest we shoulde thinke that because he ioyneth these two thinges in the text therefore they are equal the sentence must therefore thus be resolued I knowe that all this shall turne to my saluation by the furtherance of the spirite you helping by your prayers so that the furtherance of the spirite is the efficient cause and prayer an inferior helper The propertie also of the Gréeke worde is to be noted for it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when that is supplyed which is wanting according to which signification the spirite of God powreth vpon vs all thinges whereof we are destitute He nameth The spirite of Iesus Christ to signifie that he is common vnto vs all if we be Christians because the spirite was powred vpon him in all fulnes that he might distribute to euery one of his members according to the measure of his grace so much as is expedient 20 According to my expectation If anie shoulde obiect whence haue you this knowledge he aunswereth from hope for since it is certaine that God will not suffer our hope to be frustrate our hope must in no case be doubtfull Therfore let the godly reader marke diligently this aduerb According that he may so certainly be resolued with him selfe that it can not be but the Lorde must aunswere our expectation which is grounded in his worde for he promiseth that he will neuer forsake vs no not in the middest of all torments if at anye tyme we be called to the confession of his name therefore let all the godly hope by the example of Paule and they shall not be ashamed With all confidence We sée that by hoping he doth not yéeld to the desires of the fleshe but submitteth his hope to the promise of God Christ he sayth shall be magnified in my bodye whether it be by life or death Although expressing his bodye namely he signifieth that among the combates of this present life he is not doubtfull of the successe for of this thing God hath assured vs therefore if we be framed to the will of God and haue the same purpose in our life that Paule had we hope for an happie ende howsoeuer we néede no more to feare lest anye euill should happen vnto vs for if we liue and dye to him in life and death we are his Rom. 14.8 He sheweth a manner howe to magnifie Christ namely in a perfect confidence whereof it

followeth that he is cast downe by our fault and extenuated as much as is in vs when we faint thorough feare Are not they therefore ashamed who thinke it a light fault to be afraide in the confession of the truth but howe shoulde they be ashamed when they are so impudent that they dare also excuse the deniall of Christ He addeth As alwayes that by the experiments of the grace of God already past they might confirme their faith So in the Rom. 5.4 Triall bringeth hope 21 For in life Hitherto in my iudgement the Interpreters haue ill translated and expounded this place for thus they distinguish that Christ was vnto Paule life and death was to him aduantage But I make Christ the subiect in both the members of the sentence that as well in life as in death he is sayde to be aduantage for it is common with the Grecians to vnderstand this preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to But beside that this sence is not strained it agréeth also better with the next sentence and containeth more plentifull doctrine He affirmeth that he is indifferent whether he liue or dye because that hauing Christ he accompteth gaine in both and truely it is onely Christ that in death and life maketh vs blessed otherwise if the death be miserable the life is no whit the happier So that it is harde to define whether it be better for a man to lyue or to dye without Christ Agayne let Christ be present and he will blesse both our lyfe and our death that both of them shall bée happye and good for vs. 22 But if to liue in the flesh were more profitable for me euen what to choose I knowe not 23 For I am distressed betweene both desiring to be loosed and to be with Christ which is farre better 34 But to abide in the flesh is more needefull for you 25 And this am I sure of that I shall abide and continue with you all for your furtherance and ioy of your faith 26 That your reioycing may be abundant in Christ Iesus for me by my comming vnto you agayne 22 But if to liue Euen as desperate men are in a perplexitie whether they should still prolong their life in miserie or finish their sorrowes by death so contrarywise Paule with an equall mind saith that he is prepared as well for death as for life because the estate of both is blessed vnto the faithfull so that he is doubtfull whether to choose If it be profitable that is to saie if I knowe that the profite of my life is greater than the profite of my death I sée not whether I shoulde rather desire He putteth To liue in the fleshe by a contempt in comparison of a better life 23 For I am distressed Paule did not desire to lyue for anie other rewarde then to serue to the glorie of Christe and to profite hys brethren Therefore hée estéemeth no other profite in thys lyfe than the saluation of hys brethren but for hymselfe priuately hée acknowledgeth that it is better to dye quicklie because hée shoulde bée wyth Christ In hys desire hée sheweth with how great loue hée is enflamed Hée doth not speake héere of earthlie commodities but of the spirituall good which especiallie of the godlie is carefullie to be wished for Notwithstanding Paule as it were forgetting hymselfe doth not onely contayne himselfe in the middest least he should more decline to his owne benefite than the benefite of the Philippians but at length concludeth that he weigheth theyr estate in his heart And this is truely to liue and dye vnto Christ when neglecting our selues we are carried whether Christ calleth vs. Desiring to be losed and to be with Christ These two things are iointly to be read together for death of it selfe will neuer be wished for because the desire thereof fighteth with the sence of nature but it is desired for some cause or for some other ende Desperate men flie vnto it thorough wearines of their life but the faithfull hasten vnto it willingly because it deliuereth them from the bondage of sinne and is a passage vnto the kingdome of heauen This is it that Paule now sayth I desire to dye because by this meanes I shall come to be ioyned with Christ yet the faithfull cease not to be afraide of death but when they turne their eyes vnto that life that followeth after death by this consolation they easily ouercome that feare Truely whosoeuer beléeueth in Christ should be so couragious that at the mention of death he should lift vp his head being ioyfull for the tidings of his redemption whereby it appeareth how many are Christians onely in name when the greater part hearing the mention of death as if they neuer had heard any word of Christ they doe not onely waxe fearefull but become almost deade O a good conscience how much dost thou excell and how much doest thou preuaile but faith is the foundation of a good conscience yea 〈…〉 of the conscience To be dissolued This manner of speaking is to 〈…〉 men call death the destruction of man as though the whole man perished Paule here warneth vs that death is dissolution of the soule from the bodie and this straight after he expresseth better shewing what the estate of the faithfull is after death namely that they abide and dwell with Christ We are also with Christ in this life so farre as his kingdome is within vs and Christ dwelleth in vs by faith and he hath promised that he will be with vs euen vnto the ende of the world but that presence we onely perceiue by hope therefore according to our féeling we are sayd to be strangers from him 2. Cor. 5.6 This place is of force to refute the dotage of them who dreame that the soules diuided from the bodies are asléepe for Paule witnesseth openly that we enioy the presence of Christ when we are dissolued 25 And this am I sure of Some because it séemed absurd that the Apostle should confesse him selfe to be frustrate of his expectation thinke that he was afterward deliuered out of bands and that he passed thorough many regions of the world but in vaine doe they feare that For the Saincts are woont to moderate their hope by the worde of God that in their mindes they presume no more than the Lorde hath promised So where they haue a sure testimonie of God his will there they stay them selues with a certaine persuasion which admitteth no doubt Such is the persuasion of the continuall remission of sinnes of the helpe of the Spirite vnto the grace of finall perseuerance as they call it of the resurrection of the fleshe Such also was the certaintie of the Prophets touching their prophesies in other things they hope nothing but with a condition and therefore they submit all the successe vnto the prouidence of God to whom they graunt to haue a sharper sight in things than them selues To abide signifie here for a litle while To

and after all is cast away he is founde for here that saying is of value I had perished if I had not perished But because the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passiue termination hath an actiue signification then it signifie to recouer that which thou hast willingly parted from as Budeus sheweth by many examples I haue not doubted to alter from the opinion of others for by this meanes the sense shal be more ful and the doctrine more plentiful namely that Paule renounced all things whiche he had that he might recouer them in Christ and the answereth better to the word gaine because it signifie that it is no smal or common gaine seing that Christ containeth all things in him selfe And truly we lose nothing when we come vnto Christ naked and empty because we thē begin to obtaine those things which before we falsly thought that we had Therefore he declareth better how greate the riches of Christe are because in him we obtaine and finde all things Not hauing mine owne righteousnes A notable place if any desire to haue a certaine definition of the righteousnes of faith and to holde the true nature therof for Paule here compareth two righteousnesses togither The one he saith is proper vnto man the which he calleth the righteousnes of the law the other he teacheth to be from GOD and to be obtained through faith and to be reposed in the faith of Christ these he maketh so contrary betwéene them selues that they can not stande togither Two things therefore are here to be noted that thou must giue ouer and resigne the righteousnes of the lawe that thou maiest be righteous by faith then that the righteousnes of faith procéede from God and is not proper vnto man Touching both of these there is great contentiō at this day betwixt vs and the Papists for neyther doe they grant that the righteousnes of faith is altogither from GOD but they attribute part vnto man and they mingle them togither as though the one did not take away the other Therfore we must diligently weigh all the wordes of Paule because there is none of them wherein there is not great moment he denieth that the faithfull haue any righteousnes of their own but it can not be denied but if there were anye righteousnes of workes it might worthily be called ours therfore he leaueth no place at al for the righteousnes of works Why he calleth it the righteousnes of the lawe he sheweth Rom. 10.5 namely because this is the edict of the law he that doth these things shall liue in them therefore the lawe doth pronounce a man to be iust by his workes neyther can the papists cauil that al this must be restrained vnto ceremonies for first it is a friuolous triflyng that Paule was only righteous by ceremonies then by this reason he opposeth these two righteousnesses the one is proper vnto man the other is from God therefore the one doth signifie the rewarde of works the other the frée gift of God So generally he opposeth the merit of man vnto the grace of Christ for when the lawe bringeth workes faith offereth a naked man vnto God that he may be clothed with the righteousnes of Christ Whereas therefore he affirmeth that the righteousnes of faith is from God it is not only because faith is the gift of God but because God of his goodnes doo iustifie vs or else because by faith we receiue the righteousnes whiche he hathe giuen vs. 10. That I may knowe him He describeth the force nature of faith namely that it is the knowledge of Christ and that not naked or cōfused but whilest the vertue of his resurrection is perceiued he put resurrection for the accomplishment of redemptiō so that it containeth death vnder it but because it is little to know Christ crucified and raised from the deade except thou doest apprehende the fruite thereof he speaketh namely of the efficacie Then therefore Christ is knowne aryght when we féele what his death and resurrection doe preuaile in vs and how effectuall he is in vs for there all thyngs are set out vnto vs the taking awaye of sin deliuerie from guiltines satisfaction the victory of death the obtaining of righteousnes and the hope of blessed immortalitie And the fellowship of his passions After he had spoken of frée righteousnes which being gotten by the resurrection of Christ we obtaine through faith he ioyneth the exercises of the godly that least it should séeme that he bring in an idle faith which bringeth forth no effectes in their life he sheweth that these are the studies wherein the Lord woulde haue his children exercised though the false Apostles thrust vpon them the bare elements of ceremonies He therefore that by faith is made partaker of all the goods of Christ let him know that this condition is propounded vnto him that all his lyfe must be made conformable to his death But there is a double fellowship and communicating of the death of Christ the one is within which the scripture is wont to call the mortification of the flesh or the crucifiyng of the old man wherof Paule entreateth Rom. 6. The other is without which is called the mortifiyng of the outward man that is the bearing of the crosse whereof he entreateth in the 8. chapter of the same epistle and here also except I be deceiued for after we haue comprehended the vertue of his resurrection Christe is propounded vnto vs crucified that by tribulations and sorrows we shoulde follow him and therefore the resurrection of the dead is fitly expressed that we may knowe that we must dye before we liue This is the continual meditation of the faithfull so long as they are strangers in the earth but this is an excellent consolation that in all our miseries we are partakers of the crosse of Christ if we be his members that by afflictions the way is made open for vs vnto eternall blessednes as it is saide 2. Tim. 2.11 If we dy with him we shal also liue with him if we suffer with him we shall also raygne with him It is méete therefore that we al should be brought vnto this that our whole life should represent vnto vs nothiyng but an image of death vntill it bring forth death it selfe As the life of Christ was nothing else but a forerunner of death but in the meane while we haue this comfort that the end is euerlasting blessednes for the death of Christ is ioyned with his resurrection Therefore Paule saith that he is made conformable vnto his death that he may come to the glory of hys resurrection This part If by any meanes procéede not of doubting but it noteth the hardnes of it to stir vp our desire for it is not a lyght combate when we striue with so many and so great hinderances 12 Not as though I had already obtained it or were alreadye perfect but I follow that I also may comprehende euen as I

but therefore it followeth not that this place is not sufficient to confute the impietie of the Arrians who fained Christ to be a created God and lesse than the father to be of the same substance with his father they denied him for where is there equalitie with God without robberie but in the only essence of God for he remaineth alwaies the same God who crieth by Esay 48 11. I liue and I will not giue my glory vnto another the forme signifieth the figure or the appearance as they speake commonly that also I confesse but without God shall any such forme be founde which is true and not counterfaite As God therefore is knowne by his vertues and his workes are testimonies of his eternall Godhead Rom. 1 20. so the diuine essence of Christ is rightly proued by the maiestie of Christ which he had equall with his father before he humbled himselfe Truely from me all the Diuels in hell can not wrest thys place because in God it is a strong argument from his glory to his essence which two things are inseperable He made him selfe of no reputation This making of himselfe of no reputation is all one with his humilitie whereof we shall sée afterward But this is spoken more emphatically for he was brought vnto as nothing Christ could not discharge himselfe of his Diuinitie but he kepte it hidden for a time leaste it shoulde appeare in the infirmitie of the flesh Therefore he laide away his glory not by diminishing it but by béeping it vnder in the sight of men But it is demanded whether he did that in respect as he was man Erasmus affirmeth it but where was the forme of God before he was man Therefore we must answere that Paule speaketh of whole Christ as he is God manifested in the fleshe yet this making himselfe of no reputation agreeth not but only with his humanitie As if I shoulde thus speake of a man A man séeing he is mortal is to be blockish because he thinketh on nothing but the world I vnderstand the whole man but I attribute mortalitie but vnto part of him that is to his body Since therefore the person of Christ is one consisting of two natures Paule saythe well that he that was the sonne of God indéede equall wyth God did notwithstanding abstaine from his glorie when in the flesh he carried the fourme of a seruant It is secondly demanded also how he is saide to be of no reputation who by his miracles and by his vertues proued himselfe alwayes to be the sonne of God and in whome Iohn testifieth 1.14 that glory beséeming the sonne of God was alwaies to be séene I answere that the humility of the flesh was notwithstanding like a vaile wherewith his diuine maiestie was couered In which respect he would neither haue his transfiguration published vntill he were risen againe when he perceiueth the houre of death to be at hand then he saith Father glorifie thy sonne Iohn 17.1 Therefore Paule also teacheth Rom. 1.4 that he was declared the Sonne of God by his resurrection And againe 2. Cor. 13.4 He suffered throughe the infirmitie of the flesh Finally the Image of God did so shine forth in Christ that notwithstanding he was cast away in outward sight and in the opinion of men brought to nothing For he did beare the forme of a seruant and for that cause did he take vppon him our nature that in it he might be the seruaunt of his father yea euen the seruant of men For Paule calleth him the minister of the Circumcision Rom. 15.8 and he himselfe testifieth of him selfe that he came to minister Mat. 20.28 long before the same thing was foretold by Esaie 42.1 Behold my seruant c. In the likenes of men The gréek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is as much as placed for Paule doth signifie that he was brought into the order of men that euen in his shape he might nothing differ from the common sorte of men The Marcionites haue abused this testimonie to proue their fantasticall spirit which they dreamed on but they may easily be refuted because Paule disputeth here of no other thing but in what manner Christe behaued himselfe or in what condition he was busied in the world He that is a true man shall notwithstanding be thought vnlike to others if he so behaue himselfe as if he were exempt from the lawe of others Paule denieth that this was in Christ but that he lyued so that he appeared vnto euery man to be of the number of men and yet was he farre other than man althoughe he were a true man Therefore the Marcionites deale too chyldishly who from the like condition of men draw their argument to deny the trueth of hys nature He was found It signifieth here knowne or séene for he handleth here his estimation as was saide that is as before he affirmed that in very déede he was God equall to the Father so here he remembreth that he was accounted as an abiect and as one of the cōmon sort of men but we must alwayes repeate that whych he said euen now that such submission was voluntary 9 He was made obedient This was great humilitie that of a maister he made himselfe a seruant but he sayth he went farther that when he was not only immortall but the Lorde of life and death yet he obeyed his Father euen vnto the sufferyng of death thys was hys lowest abasing of hymselfe especiallye consideryng the kinde of his death whyche he addeth forthwyth to exaggerate the matter more for in so dyyng he was not only reprochfull before men but also accursed before GOD. Such is the example of his humilitye that it shoulde euen swallowe vp the myndes of all men It is so farre of that it can be expressed in wordes accordyng to the worthines thereof 9 Wherefore God hath exalted him on hygh By addyng a comforte he teacheth that humilitye is carefully to bée desired whyche the witte of man doth abhorre from No man will denye but that a iust thing is required of vs when we are commanded to imitate Christ but this reason moueth vs that we shoulde more willinglye imitate hym when we heare that there is nothyng better for vs than to bée framed to hys Image That they are blessed whosoeuer are humbled wyllyngly with Christ he proueth by his example for from a most despised estate he was exalted vnto the highest dignitie whosoeuer therefore humbleth himselfe shall likewise be exalted he that refuseth submission nowe how shall he come to the glory of the heauenlye kyngdome This place haue giuen occasion to the Sophisters or rather they themselues haue taken occasion that they saye that Christe firste merited for hymselfe and then for others First althoughe they spake no vntrueth yet such profane cogitations muste be auoyded whych doe darken the grace of Christe when we imagyne that he came for any other cause than for our saluation who doth not sée that

are Iesus Christes 22 But ye knowe the proofe of him that as a sonne with the father he hath serued with me in the gospel 23. Him therefore I hope to sende assoone as I knowe howe it will go with me 24 And I truste in the Lorde that I also my selfe shall come shortly 17 If I be offered In gréeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore he séemeth vnto me to allude vnto those sacrifices by the killing whereof among the men of old time couenants bargaines were ratified for the gréekes properly cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice offered to confirme a couenant After this sorte he calleth his death a confirmation of their faith as certainely it should be But that the whole place might be more cléere he sayth that he sacrificed vnto god when he consecrated them through the gospel The like saying is to the Romanes 15.16 for there he he bringeth in himselfe as a priest which offreth the gentiles vnto God through the gospell And as the gospell is the Spirituall sword to kill sacrifices so faith is as it were the offering for there is no faith without mortification by the which wée are consecrated vnto God He putteth two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice and seruice whereof the former is referred vnto the Philippians who were offred vnto God the other vnto Paule for he is the act of the sacrifice It is as much as administration and so it comprehendeth the functions and duties of eyther kindes but here it belongeth properly vnto the worship of God as the Latines say operari sacris to sacrifice Now Paule saith that he shall be ioyfull if he shoulde bée offered vpon such a sacrifice that it might be more ratified strong This is to teach the gospell from the harte when wée are ready to confirme with our owne bloud that whyche wée teache Besides here is a profitable doctrine to be gathered touching the nature of faith namely that it is not a vaine thing but such a thing as consecrateth a man vnto God and also the ministers of the gospell haue here an excellent comfort who are saide to be the priestes of God to offer sacrifices vnto him for with what earnestnes woulde he bende him selfe to be carefull in preaching which knoweth that this is a sacrifice acceptable vnto God Touching this kinde of sacrifice whilest the miserable papists know nothing they feigne another kinde which is extreame sacrilege He saith I reioice togither with you that if it shoulde happen that he should dye they might knowe it shoulde be for their profite and they might reape fruite by his death 18. Reioyce yee By this chéerefulnes he animateth the Philippians and enflameth them to suffer death valiantly in which the faithful suffer no euyl For before he taught that death shoulde be to him aduantage yet here he especially bewareth that his death trouble not the Philippians Therefore he denieth that it shall bée any cause of sorrowe yea they muste rather reioyce because they should finde it fruiteful for although of it selfe it were a grieuous losse to be depriued of such a teacher yet the recompēce should not be lighter because the gospell shoulde bee confirmed by his bloud In the meane while he admonisheth thē that death priuately to himselfe shall be ioyful whereas Erasmus translateth it in the present tense You doe reioyce It is altogither farre off 19. And I hope He promiseth vnto them the comming of Timotheus that by looking for him they might stay themselues more manfully and not yéelde to the deceiuers for as in warre the hope of succor kéepeth still the mindes of soldiers that they faint not so this cogitation also might giue muche courage vnto the Philippians He shall come shortly that shall oppose himselfe againste the attempts of our enimies and if the only expectation of him did so much preuaile his presence should be much more forcible The condition is to be noted wherein he submitteth himselfe to the prouidēce of god determining nothing without that going before as truly it is lawful to appoint nothing for the time to come but vnder the hand of God the Lord as I may so say Where he addeth That I also may be quiet he declareth his loue towards them as much to say as he was so careful for their dāgers that except he knew their prosperous estate he could not be well 20 I haue no man like minded Althoughe manye gather a diuerse sense I thus interpret it I haue no man so well minded to be careful for your matters for in my iudgement Paule rather compareth Timotheus with others than with him selfe and truly for that purpose he giueth him a singular praise that for his rarenes he might be in greater estimation 21. For all men seeke their owne He speaketh not of thē who had altogither cast away the care of godlines but of thē whome he accounted for brethren yea whome he suffered in his owne company yet he saith that they are so cunning in caring for their owne matters that they are more cold in the work of the Lord. In shew it séemeth to be no grieuous fault to séeke ones owne but how intollerable it is in the seruātes of Christ it appeareth thereof that it maketh them altogyther vnprofitable whome it possesseth for it cannot be that he should employ him selfe for the Churche that is addicted vnto himselfe Therefore thou wilt saye dyd Paule cheryshe wyth himselfe men of no goodnes and dissemblers I aunswere that it is not so to bée taken as thoughe being altogyther bent to theyr owne profitte they had no care at all of the Churche but because they being entangled with theyr owne priuate commodities they were more negligent to promote the publique benefite of the Churche for it is necessarye that one of these affections muste raygne in vs that eyther neglecting our selues we shoulde bée carryed vnto Christe and vnto those thynges that are Chrystes or else béeyng too muche addicted to our owne profit we shoulde serue Chryst for fashion sake Hereof appeareth how great an hinderance it is vnto the ministers of the Churche to séeke theyr owne Neyther are these excuses of any force I am iniurious to no man I muste haue regarde of my selfe I am not so harde harted but I am carefullye mooued with respecte of mine owne commoditie for thou muste departe from thine owne right that thou mayest performe thy dutie thy reason is neither to be preferred before the glory of Christe nor to be made equal with it whether soeuer Christe calleth thee thou must goe speedily leauing all other thinges So thou muste looke backe vnto thy vocation that thou muste turne awaye thy senses from all thinges that may call thee backeward Thou maiest liue in another place more wealthily but God hath bounde thee to a Churche whiche mainetaine thée but sclenderly In another place there is more honour but God hath giuen thée that place in which